1 "Excerpted from LIVING THIS LIFE FULLY by Mirka Knaster, © 2010. Published by arrangement with Shambhala Publications, Inc., Boston.www.Shambhala.com." To contact Mirka Knaster, visit the website www.LivingThisLifeFully.com, or www.mirkaknaster.com. I would love for people to contact me, especially if they knew Munindra. Living This Life Fully Stories and Teachings of Munindra Mirka Knaster In collaboration with Robert Pryor Foreword by Joseph Goldstein Shambhala Boston & London 2010 Shambhala Publications, Inc. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www.shambhala.com 2 Foreword Joseph Goldstein I first met Munindra in 1967. I had been introduced to Buddhism as a Peace Corps volunteer in Thailand two years earlier, but when I returned home and tried to practice meditation on my own, it didn’t take long to realize that I needed a teacher to help cut through the confusion in my mind. In those years, the Buddha’s teachings were relatively unknown in the West, and I decided to return to Asia in search of someone who could guide me on the path. Through what Tibetan meditation master Trungpa Rinpoche so aptly called “the pretense of accident,” I ended up in Bodh Gaya, the extraordinary place of the Buddha’s enlightenment. While sitting in one of the tea shops across from the great Mahabodhi Temple, I heard about a teacher who had just returned from nine years in Burma and who had begun teaching vipassanā meditation. I soon went to meet him, beginning what would become a lifelong relationship with Anāgārika Sri Munindra, a classical meditation master and scholar and a uniquely iconoclastic kalyānamitta, a spiritual friend. One of the first things that Munindra said to me when we met was that if I wanted to understand the mind, I should sit down and observe it. The great simplicity and pragmatism of this advice struck a very resonant chord within me. There was no dogma to believe, no rituals to observe; rather, there was the understanding that liberating wisdom can grow from one’s own systematic and sustained investigation. This, indeed, was the outstanding quality of Munindra’s life. He always wanted to test the truth of things for himself, to see things firsthand and not simply believe what others had said. And it was this very quality that he encouraged in all of his students. Given the great diversity of Buddhist lineages and traditions, methods and techniques, Munindra’s openness of mind became a powerful influence in all of our own unfolding dharma journeys. Living This Life Fully: Stories and Teachings of Munindra is both an insightful introduction to and a wonderful remembrance of this unusual teacher. Mirka Knaster has woven together recollections from many of Munindra’s students, highlighting his great warmth and curiosity, his incisive wisdom and compassion. These stories are a dharma teaching in themselves, revealing how a great teacher takes every circumstance of life as a vehicle for deepening understanding. This book is a testament to a life fully lived. 3 A Brief Biography Robert Pryor Anāgārika Munindra was a Bengali Buddhist master and scholar who became one of the most inspiring and influential vipassanā teachers of the twentieth century. For many who met Munindra, even if only briefly, the encounter could resonate years or decades later as a pivotal point in their spiritual life. The power of his presence resided in his single- minded focus on Dharma as a path to realization and awakening. He fully embodied the principles of Dharma and was, for his students, a powerful example of “living the life fully,” as Munindra himself would put it. Munindra invited his students to let their practice and life unfold in a natural way. He delivered this advice in an urgent, simple, and very personal way that was the hallmark of his teaching style. Anāgārika Munindra was a key force in the transmission of Buddhism to the West. He, like Thomas Merton or Alan Watts, was active in the twentieth century as a teacher who linked the traditions of the East and the West, forming bridges between these two complex cultural areas. While Thomas Merton and Alan Watts were Western contemplatives who explored the religious traditions of Buddhism, Anāgārika Munindra was born a Buddhist in India and became a meditation master who was able to convey his teachings in a way that deeply transformed his students in Asia and the West. Speaking in English, he was able to create a link between the vipassanā tradition of Burma, where he trained with Ven. Mahāsi Sayādaw, and the inquisitive European, North American, Australian, and other Western students whom he inspired and guided in meditation. While Merton and Watts were Westerners who wrote widely about their spiritual experiments, Munindra was an Easterner whose impact on the world has been felt primarily through the work of his many outstanding students. Because Munindra taught in a traditional style, person-to-person, rather than through writing, we have been largely in ignorance of the profound effect that he has had and continues to have on the transmission of Dharma to the West. This book brings his message and skillful intuitive style to life for a wider public who did not have the opportunity to practice meditation with him in person during his years of teaching in India and the West. The following brief biography will clarify how the circumstances of Munindra’s life led to his becoming the teacher of so many significant figures in the movement of Buddhism to the West during the twentieth century. There were three major influences that contributed to his success as a teacher of vipassanā meditation: his Buddhist family background, his work with the Mahabodhi Society, and his training in Burma. When combined with his natural intelligence, curiosity, enthusiasm, and goodwill, these experiences prepared him to be one of the most effective vipassanā teachers of the twentieth century and a vital link between the tradition of vipassanā as taught in Burma and the Buddhism that is now taking root in the West. 4 The Early Years: 1915–36 Munindra was born in a small village near Chittagong in Bengal (located today in Bangladesh) on an auspicious full moon day in June 1915. He was brought up in a Buddhist family that was a part of the Barua clan, a Bengali-speaking Buddhist community that traces its roots to the time of Shākyamuni Buddha. His family was aware from his birth that he was a special child who the astrologers said would be a gifted teacher and not a householder. His father was educated and imparted to him a love of learning and books, as well as a tolerant attitude toward their neighbors in nearby villages who were Muslim and Hindu. While Munindra was still living at home, his father became a monk, and this gave him a personal model for a life that was devoted to Dharma but still in touch with the everyday world. The influence of his loving and supportive family environment was profound, as was his parents’ willingness to let him pursue a life of learning. He attended local schools, where he studied English as well as Bengali and explored various religious traditions through reading. He had a strong love of books from an early age and demonstrated both a single-minded focus and great curiosity. Although he was the top student in his high school class, he chose not to compete in the final exam and receive a graduation certificate, feeling that the pursuit of formal education and certificates had become a distraction from his effort to deeply study Dharma. Nevertheless, he was invited to teach in the local school, and did so for a time, as his intellectual talent was already recognized. In his Bengali background and early education, it is possible to see the character of Munindra emerge as a humble, intelligent, curious, and open-minded teacher who was respected and supported by his community. The Mahabodhi Society Years: 1936–57 In 1936, Munindra moved from his village to Calcutta, which was the intellectual capital of India at the time. He was invited to stay at the Bengal Buddhist Association and teach English to the monks there. During this period, he also studied Pāli (the language used in the canonical texts of his Theravāda Buddhist lineage) and the Abhidhamma, an early compilation of Buddhist philosophy and psychology. His curiosity drew him to lectures at the Mahabodhi Society, an organization founded in 1891 to revitalize Buddhism in India and revive pilgrimage sites associated with the life of Shākyamuni Buddha. He gradually became more involved with this organization, adopting the lifestyle of an anāgārika (literally, homeless one), an intermediate role between a lay practitioner and monk popularized by Anāgārika Dhammapala, the organization’s founder. Although invited to ordain as a Buddhist monk at this early stage of his life, Munindra chose instead the lifestyle of an anāgārika because he knew that it would be less restrictive and permit him more time to pursue his studies. In 1938, he was invited to serve with the Mahabodhi Society in Sarnath, where he spent the next ten years. At that time, both Sarnath and nearby Varanasi were centers of activity for Buddhist, Theosophist, and Hindu teachers, including Krishnamurti, Lama Govinda, and Ānandamayi Ma. Munindra’s open-minded nature allowed him to learn from all of these traditions and also to closely observe the various teachers. His personal style continued to be a humble one. Eschewing the formality of some of the gurus he met, 5 we can see the beginning of his own teaching approach as a simple spiritual friend, or kalyānamitta.